Search results for 'Christian Jakob' (try it on Scholar)

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  1. De Roover Jakob (2008). John Locke, Christian Liberty, and the Predicament of Liberal Toleration. Political Theory 36 (4).
  2.  31
    Christian Jakob (2006). Hitchcock's (2001) Treatment of Singular and General Causation. Minds and Machines 16 (3):277-287.
    Hitchcock (2001a) argues that the distinction between singular and general causation conflates the two distinctions ‘actual causation vs. causal tendencies’ and ‘wide vs. narrow causation’. Based on a recent regularity account of causation I will show that Hitchcock’s introduction of the two distinctions is an unnecessary multiplication of causal concepts.
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  3.  14
    Charles W. Christian (2012). Bonhoeffer and King: Their Legacies and Import for Christian Social Thought. Journal of the Society of Christian Ethics 32 (2):216-218.
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  4. Christian Ferencz-Flatz (2013). Ding und Verdinglichung. Technik- und Sozialphilosophie nach Heidegger und der Kritischen Theorie by Hans Friesen, Christian Lotz, Jakob Meier, Markus Wolf. [REVIEW] Studia Phaenomenologica 13:489-491.
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  5. Günter Schenk (ed.) (2009). Hallesche Logik Am Ende der Aufklärung Und in der "Geschlossenen Kantischen Periode": Lehre Und Lehrbücher: Christian Gottfried Schütz, Ludwig Heinrich von Jakob, Johann Heinrich Tieftrunk, Johann Christoph Hoffbauer, Johann Gebhard Ehrenreich Maass, Jakob Sigismund Beck. Schenk.
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  6.  6
    Jakob De Roover & S. N. Balagangadhara (2008). John Locke, Christian Liberty, and the Predicament of Liberal Toleration. Political Theory 36 (4):523-549.
    Recently, scholars have disputed whether Locke's political theory should be read as the groundwork of secular liberalism or as a Protestant political theology. Focusing on Locke's mature theory of toleration, the article raises a central question: What if these two readings are compatible? That is, what would be the consequences if Locke's political philosophy has theological foundations, but has also given shape to secular liberalism? Examining Locke's theory in the Letter Concerning Toleration (1689), the article argues that this is indeed (...)
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  7.  5
    Jakob De Roover & S. N. Balagangadhara (2008). John Locke, Christian Liberty, and the Predicament of Liberal Toleration. Political Theory 36 (4):523 - 549.
    Recently, scholars have disputed whether Locke's political theory should be read as the groundwork of secular liberalism or as a Protestant political theology. Focusing on Locke's mature theory of toleration, the article raises a central question: What if these two readings are compatible? That is, what would be the consequences if Locke's political philosophy has theological foundations, but has also given shape to secular liberalism? Examining Locke's theory in the "Letter Concerning Toleration" (1689), the article argues that this is indeed (...)
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  8.  1
    Jakob De Roover & S. N. Balagangadhara (2008). John Locke, Christian Liberty, and the Predicament of Liberal Toleration. Political Theory 36 (4):523-549.
    Recently, scholars have disputed whether Locke's political theory should be read as the groundwork of secular liberalism or as a Protestant political theology. Focusing on Locke's mature theory of toleration, the article raises a central question: What if these two readings are compatible? That is, what would be the consequences if Locke's political philosophy has theological foundations, but has also given shape to secular liberalism? Examining Locke's theory in the Letter Concerning Toleration , the article argues that this is indeed (...)
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  9. Christian Bendrath (1999). 1. Jakob Böhme als Gegenstand einer systematisch - theologischen Untersuchung. In Leibhaftigkeit: Jakob Böhmes Inkarnationsmorphologie. De Gruyter 1-114.
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  10.  91
    Marius Stan (2013). Kant's Third Law of Mechanics: The Long Shadow of Leibniz. Studies in History and Philosophy of Science Part A 44 (3):493-504.
    This paper examines the origin, range and meaning of the Principle of Action and Reaction in Kant’s mechanics. On the received view, it is a version of Newton’s Third Law. I argue that Kant meant his principle as foundation for a Leibnizian mechanics. To find a ‘Newtonian’ law of action and reaction, we must look to Kant’s ‘dynamics,’ or theory of matter. I begin, in part I, by noting marked differences between Newton’s and Kant’s laws of action and reaction. I (...)
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  11.  4
    Christian Bonnet (2003). Jakob Friedrich Fries. Archives de Philosophie 2 (2):303-323.
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  12.  2
    Jakob Linaa Jensen (2003). Carl Schmitt: det politiskes begreb. Oversat til dansk af Lars Bo Larsen og Christian Borch. Forord ved Ernst-Wolfgang Böckenförde. Introduktion ved Lars Bo Kaspersen. 172 sider, 200 kr. Hans Reitzels Forlag. [REVIEW] SATS 4 (1):191-194.
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  13. Christian Bendrath (1999). Leibhaftigkeit: Jakob Böhmes Inkarnationsmorphologie. De Gruyter.
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  14.  22
    Rolf Haenni & Stephan Hartmann (2006). Causality, Uncertainty and Ignorance. Minds and Machines 16 (3).
    Special issue. With contributions by Malcolm Forster, Rocio Garcia-Rotamero and Ulrich Hoffrage, Christian Jakob, Kevin Korb and Erik Nyberg, Michael Smithson, Daniel Steel, Brad Weslake, and Jon Williamson.
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  15.  23
    David Hollenbach (2002). The Common Good and Christian Ethics. Cambridge University Press.
    The Common Good and Christian Ethics rethinks the ancient tradition of the common good in a way that addresses contemporary social divisions, both urban and global. David Hollenbach draws on social analysis, moral philosophy, and theological ethics to chart new directions in both urban life and global society. He argues that the division between the middle class and the poor in major cities and the challenges of globalisation require a new commitment to the common good and that both believers (...)
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  16.  19
    Anthony Bash (2007). Forgiveness and Christian Ethics. Cambridge University Press.
    What does it mean to forgive? The answer is widely assumed to be self-evident but critical analysis quickly reveals the complexities of the subject. Forgiveness has traditionally been the preserve of Christian theology, though in the last half century - and at an accelerating pace - psychologists, lawyers, politicians and moral philosophers have all been making an important contribution to questions about and our understanding of the subject. Anthony Bash offers a vigorous restatement of the Christian view of (...)
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  17. Cynthia R. Nielsen (2014). Unearthing Consonances in Foucault's Account of Greco‐Roman Self‐Writing and Christian Technologies of the Self. Heythrop Journal 55 (2):188-202.
    Foucault’s later writings continue his analyses of subject-formation but now with a view to foregrounding an active subject capable of self-transformation via ascetical and other self-imposed disciplinary practices. In my essay, I engage Foucault’s studies of ancient Greco-Roman and Christian technologies of the self with a two-fold purpose in view. First, I bring to the fore additional continuities either downplayed or overlooked by Foucault’s analysis between Greco-Roman transformative practices including self-writing, correspondence, and the hupomnemata and Christian ascetical and (...)
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  18.  43
    Kay Herrmann (1994). Jakob Friedrich Fries (1773-1843): Eine Philosophie der Exakten Wissenschaften. Tabula Rasa. Jenenser Zeitschrift Für Kritisches Denken (6).
    Jakob Friedrich Fries (1773-1843): A Philosophy of the Exact Sciences -/- Shortened version of the article of the same name in: Tabula Rasa. Jenenser magazine for critical thinking. 6th of November 1994 edition -/- 1. Biography -/- Jakob Friedrich Fries was born on the 23rd of August, 1773 in Barby on the Elbe. Because Fries' father had little time, on account of his journeying, he gave up both his sons, of whom Jakob Friedrich was the elder, (...)
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  19.  72
    Benedikt Paul Göcke (2013). On the Importance of Karl Christian Friedrich Krause's Panentheism. Zygon 48 (2):364-379.
    Panentheism is an often-discussed alternative to Classical theism, and almost any discussion of panentheism starts by way of acknowledging Karl Christian Friedrich Krause (1781–1832) as the person who coined the term.1 However, apart from this tribute, Krause's own panentheism is almost completely unknown. In what follows, I first present a brief overview of Krause's life and correct some misconceptions of his work before I turn to the core ideas of Krause's own panentheistic system of philosophy. In brief, Krause (...)
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  20.  13
    William Schweiker (1995). Responsibility and Christian Ethics. Cambridge University Press.
    The purpose of this book is to formulate a way of thinking about issues of power, moral identity, and ethical norms by developing a theory of responsibility from a specifically theological viewpoint; the author thereby makes clear the significance for Christian commitment of current reflection on moral responsibility. The concept of responsibility is relatively new in ethics, but the drastic extension of human power through various technological developments has lately thrown into question the way human beings conceive of themselves (...)
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  21.  20
    Stanley Hauerwas & Samuel Wells (eds.) (2004). The Blackwell Companion to Christian Ethics. Blackwell Pub..
    The Blackwell Companion to Christian Ethics presents a comprehensive and systematic exposition of Christian ethics, seen through the lens of Christian worship.
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  22.  12
    David Newheiser (2015). Sexuality and Christian Tradition. Journal of Religious Ethics 43 (1):122-145.
    This essay aims to clarify the debate over same-sex unions by comparing it to the fourth-century conflict concerning the nature of Jesus Christ. Although some suppose that the council of Nicaea reiterated what Christians had always believed, the Nicene theology championed by Athanasius was a dramatic innovation that only won out through protracted struggle. Similarly, despite the widespread assumption that Christian tradition univocally condemns homosexuality, the concept of sexuality is a nineteenth-century invention with no exact analogue in the (...)
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  23.  29
    Kam-hon Lee, Dennis P. McCann & MaryAnn Ching (2003). Christ and Business Culture: A Study of Christian Executives in Hong Kong. [REVIEW] Journal of Business Ethics 43 (1-2):103-110.
    Does Christian faith matter in business? If so, how does it affect the way executives handle managerial issues, especially the ones that are ethically controversial? This paper reports a study of Chinese Christian executives in Hong Kong. The researchers followed an approach known as the Critical Incident Technique and conducted in-depth interviews with 119 Chinese Christian executives over a two year period from 1999 to 2001. Each interview covered four broad areas consisting of the interviewee''s description of (...)
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  24. Domenic Marbaniang (2013). The Corrosion of Gold In Light of Modern Christian Economics. Journal of the Contemporary Christian 5 (1):61-76.
    One of the important assets that Gutenberg’s printing press gifted to modern political economies is the ability to print paper money. The common man usually thinks that paper money is the real money, while in fact it is only a promissory note promising the bearer of the note the payment of the same amount (in coins, if not in gold) by the Reserve Bank. In the past, however, governments did deny such payment in exchange of the notes and one government (...)
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  25.  5
    Darlene Fozard Weaver (2011). The Acting Person and Christian Moral Life. Georgetown University Press.
    Persons and actions in Christian ethics -- Disruption of proper relation with God and others : sin and sins -- Intimacy with God and self-relation -- Fidelity to God and moral acting -- Truthfulness before God and naming moral actions -- Reconciliation in God and Christian life.
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  26.  5
    Krist R. Swimberghe, Dheeraj Sharma & Laura Willis Flurry (2011). Does a Consumer's Religion Really Matter in the Buyer–Seller Dyad? An Empirical Study Examining the Relationship Between Consumer Religious Commitment, Christian Conservatism and the Ethical Judgment of a Seller's Controversial Business Decision. Journal of Business Ethics 102 (4):581-598.
    Religion is an important cultural and individual difference variable. Yet, despite its obvious importance in consumers’ lives, religion in the United States has been under-researched. This study addresses that gap in the literature and investigates the influence of consumer religion in the buyer–seller dyad. Specifically, this study examines the influence of consumer religious commitment and a Christian consumer’s conservative beliefs in the United States on store loyalty when retailers make business decisions which are potentially reli- gious objectionable. This study (...)
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  27.  5
    Alberto Vanzo (2015). Christian Wolff and Experimental Philosophy. In Daniel Garber & Donald Rutherford (eds.), Oxford Studies in Early Modern Philosophy. Oxford University Press vol. 7, 225-255.
    This chapter discusses the relation between Christian Wolff's philosophy and the methodological views of early modern experimental philosophers. The chapter argues for three claims. First, Wolff's system relies on experience at every step and his views on experiments, observations, hypotheses, and the a priori are in line with those of experimental philosophers. Second, the study of Wolff's views demonstrates the influence of experimental philosophy in early eighteenth-century Germany. Third, references to Wolff's empiricism and rationalism are best identified or replaced (...)
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  28.  7
    Darlene Fozard Weaver (2002). Self Love and Christian Ethics. Cambridge University Press.
    Self love is an inescapable problem for ethics, yet much of contemporary ethics is reluctant to offer any normative moral anthropologies. Instead, secular ethics and contemporary culture promote a norm of self-realization which is subjective and uncritical. Christian ethics also fails to address this problem directly, because it tends to investigate self love within the context of conflicts between the self's interests and those of her neighbors. Self Love and Christian Ethics argues for right self love as the (...)
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  29. George Turnbull (2005). The Principles of Moral and Christian Philosophy: Philosophical Works and Correspondence of George Turnbull. Liberty Fund.
    v. 1. The principles of moral philosophy -- v. 2. Christian philosophy.
     
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  30. Benedikt Paul Göcke (2012). Alles in Gott? Zur Aktualität des Panentheismus Karl Christian Friedrich Krauses. Verlag Friedrich Pustet.
    Karl Christian Friedrich Krause war ein bemerkenswerter Denker des Deutschen Idealismus. Seine Schriften können ohne Zweifel mit denen Hegels, Schellings und Fichtes konkurrieren. Gerade im Bereich der theoretischen Philosophie bietet das Krausesche Œuvre eine Fundgrube an Einsichten und Argumenten, die der heutigen, oftmals betont postmodernen oder atheistischen Philosophie eine dringend benötigte Kontrastfolie sein können. Sinn und Zweck der Arbeit ist es, den Panentheismus Krauses zeitgemäß darzustellen und Brückenschläge zur heutigen religionsphilosophischen Debatte aufzuzeigen.
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  31.  9
    Christian Spiess (2007). Recognition and Social Justice: A Roman Catholic View of Christian Bioethics of Long-Term Care and Community Service. Christian Bioethics 13 (3):287-301.
    Contemporary Christian ethics encounters the challenge to communicate genuinely Christian normative orientations within the scientific debate in such a way as to render these orientations comprehensible, and to maintain or enhance their plausibility even for non-Christians. This essay, therefore, proceeds from a biblical motif, takes up certain themes from the Christian tradition (in particular the idea of social justice), and connects both with a compelling contemporary approach to ethics by secular moral philosophy, i.e. with Axel Honneth's reception (...)
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  32.  95
    Sarah Bachelard (2009). 'Foolishness to Greeks': Plantinga and the Epistemology of Christian Belief. Sophia 48 (2):105-118.
    A central theme in the Christian contemplative tradition is that knowing God is much more like ‘unknowing’ than it is like possessing rationally acceptable beliefs. Knowledge of God is expressed, in this tradition, in metaphors of woundedness, darkness, silence, suffering, and desire. Philosophers of religion, on the other hand, tend to explore the possibilities of knowing God in terms of rational acceptability, epistemic rights, cognitive responsibility, and propositional belief. These languages seem to point to very different accounts of (...)
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  33. Stanley Hauerwas (1986). Vision and Virtue: Essays in Christian Ethical Reflection. University of Notre Dame Press.
    “In describing Hauerwas’ work as Christian ethics, one can allow that phrase its full scope of meaning. It is the work of an ethician who is thoroughly conversant with that branch of philosophy and comes to grips with its major issues. He is also firmly committed to the view that, in modifying the substantive ‘ethics’ with the adjective ‘Christian,’ one is designating a distinct reality.... Hauerwas invites us to share an understanding of ethics in general and of (...) ethics in particular that is a great deal subtler and more complicated than most currently popular versions of those subjects. For contemporary Christian ethics to accept his invitation will mean letting itself in for some very rigorous and versatile thinking.” —_America_. (shrink)
     
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  34.  6
    Albino Barrera (2005). Economic Compulsion and Christian Ethics. Cambridge University Press.
    Markets can often be harsh in compelling people to make unpalatable economic choices any reasonable person would not take under normal conditions. Thus workers laid off in mid-career accept lower paid jobs that are beneath their professional experience for want of better alternatives. Economic migrants leave their families and cross borders (legally or illegally) in search of a livelihood and countless Third World families rely on child labor to supplement meagre household incomes. These are examples of economic compulsion, an all-too-frequent (...)
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  35.  5
    Paul Ramsey (1950). Basic Christian Ethics. New York, Scribner.
    "This treatise on Christian ethics is one of the most thoughtful and comprehensive presentations of the subject we have had in many years.
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  36. Michael C. Banner (1999). Christian Ethics and Contemporary Moral Problems. Cambridge University Press.
    This book addresses such key ethical issues as euthanasia, the environment, biotechnology, abortion, the family, sexual ethics, and the distribution of health care resources. Michael Banner argues that the task of Christian ethics is to understand the world and humankind in the light of the credal affirmations of the Christian faith, and to explicate this understanding in its significance for human action through a critical engagement with the concerns, claims and problems of other ethics. He illustrates both the (...)
     
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  37.  21
    James M. Gustafson (1975). Can Ethics Be Christian? Chicago,University of Chicago Press.
    Determines the implications of Christian religious conviction for moral conduct through extensive philosophical inquiry into an incident involving an ethical ...
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  38.  12
    Rinat M. Nugayev (2012). Influence of Christian Weltanschaugung on the Genesis of Modern Science. Religion Studies (3):1-14.
    Origins of the Copernican Revolution that led to modern science genesis can be explained only by the joint influence of external and internal factors. The author tries to take this influence into account with a help of his own growth of knowledge model according to which the growth of science consists in interaction, interpenetration and unification of various scientific research programmes spreading from different cultural milieux. Copernican Revolution consisted in revealation and elimination of the gap between Ptolemy’s mathematical astronomy and (...)
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  39.  20
    Nicholas Wolterstorff (2005). Jeffrey Stout on Democracy and its Contemporary Christian Critics. Journal of Religious Ethics 33 (4):633-647.
    Jeffrey Stout addresses two of the main criticisms of liberal democracy by its contemporary neotraditionalist Christian critics: that liberal democracy is destructive of social tradition, and thereby of virtue in the citizenry, and that liberal democracy is inherently secular, committed to expunging religious voices from the public arena. I judge that Stout effectively answers these charges: liberal democracy has its own tradition, it cultivates the virtues relevant to that, and it is not inherently hostile to piety. What Stout does (...)
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  40.  36
    Domenic Marbaniang (2013). The Vocation of the Christian Scholar: A Fichtean Analysis. NATA Journal 3 (1).
    Johann Fichte gave a lecture on The Vocation of the Scholar. The article explores its applicability for the Vocation of the Christian Scholar.
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  41.  49
    Anna Peterson (2000). In and of the World? Christian Theological Anthropology and Environmental Ethics. Journal of Agricultural and Environmental Ethics 12 (3):237-261.
    Mainstream currents within Christianity havelong insisted that humans, among all creatures, areneither fully identified with their physical bodiesnor fully at home on earth. This essay outlines theparticular characteristics of Christian notions ofhuman nature and the implications of this separationfor environmental ethics. It then examines recentefforts to correct some damaging aspects oftraditional Christian understandings of humanity''splace in nature, especially the notions of physicalembodiment and human embeddedment in earth. Theprimary goal of the essay is not to offer acomprehensive evaluation of (...)
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  42.  21
    Yiftach J. H. Fehige (2010). The "Art of Dialogue" and the Christian-Jewish Encounter. A First Approach. Jahrbuch für Religionsphilosophie 9:67-93.
    In this paper I raise awareness of a crucial blind spot in scholarship on the Christian-Jewish dialogue. The main argument of the paper is that a closer examination of the dialogue form is necessary in order to assess the tenability of Christian-Jewish dialogue. Despite the widespread talk and intensive scholarship about the Jewish-Christian dialogue two things remain unclear: what concept of dialogue is presupposed; what makes the dialogue form appropriate for the Christian-Jewish (...)
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  43.  13
    Edmund N. Santurri (2005). Global Justice After the Fall Christian Realism and the “Law of Peoples”. Journal of Religious Ethics 33 (4):783-814.
    In "The Law of Peoples" John Rawls casts his proposals as an argument against what he calls "political realism." Here, I contend that a certain version of "Christian political realism" survives Rawls's polemic against political realism sans phrase and that Rawls overstates his case against political realism writ large. Specifically, I argue that Rawls's dismissal of "empirical political realism" is underdetermined by the evidence he marshals in support of the dismissal and that his rejection of "normative political realism" is (...)
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  44.  13
    Colin Grant (2001). Altruism and Christian Ethics. Cambridge University Press.
    Separated from its anchorage in religion, ethics has followed the social sciences in seeing human beings as fundamentally characterized by self-interest, so that altruism is either naively idealistic or arrogantly self-sufficient. Colin Grant contends that, as a modern secular concept, altruism is a parody on the self-giving love of Christianity, so that its dismissal represents a social levelling that loses the depths that theology makes intelligible and religion makes possible. The Christian affirmation is that God is characterized by self-giving (...)
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  45.  93
    Rik Peels (2010). The Ethics of Belief and Christian Faith as Commitment to Assumptions. Religious Studies 46 (1):97-107.
    In this paper I evaluate Zamulinski’s recent attempt to rebut an argument to the conclusion that having any kind of religious faith violates a moral duty. I agree with Zamulinski that the argument is unsound, but I disagree on where it goes wrong. I criticize Zamulinski’s alternative construal of Christian faith as existential commitment to fundamental assumptions. It does not follow that we should accept the moral argument against religious faith, for at least two reasons. First, Zamulinski’s Cliffordian ethics (...)
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  46.  16
    Nabil A. Ibrahim & John P. Angelidis (2005). The Long-Term Performance of Small Businesses: Are There Differences Between “Christian-Based” Companies and Their Secular Counterparts? [REVIEW] Journal of Business Ethics 58 (1-3):187 - 193.
    . Recent years have witnessed the proliferation of “Christian” companies in the U.S. These firms declare their belief in, and active pursuit of, the successful merging of biblical principles with business activities. Economic success, hard work, and biblical values are seen as capable of existing together in harmony. While the number of such businesses appears to be growing, there has been a dearth of any scientific study of these companies. No empirical research has been conducted to determine whether these (...)
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  47.  50
    Rufus Black (2000). Christian Moral Realism: Natural Law, Narrative, Virtue, and the Gospel. Oxford University Press.
    This book describes the shape of a Christian ethic that arises from a conversation between contemporary accounts of natural law theory, and virtue ethics. The ethic that emerges from this conversation seeks to resolve the tensions in Christian ethics between creation and eschatology, narrative and natural law, and objectivity and relativity. Black moves from this analytic foundation to conclude that worship lies at the heart of a theologically grounded ethic whose central concern is the flourishing of the whole (...)
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  48. Markus N. A. Bockmuehl (2000/2003). Jewish Law in Gentile Churches: Halakhah and the Beginning of Christian Public Ethics. Baker Academic.
    Halakhah and ethics in the Jesus tradition -- Matthew's divorce texts in the light of pre-rabbinic Jewish law -- Let the dead bury their dead : Jesus and the law revisited -- James, Israel, and Antioch -- Natural law in Second Temple Judaism -- Natural law in the New Testament? -- The Noachide commandments and New Testament ethics -- The beginning of Christian public ethics : from Luke to Aristides and Diognetus -- Jewish and Christian public (...)
     
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  49.  27
    Robin W. Lovin (2009). Christian Realism for the Twenty-First Century. Journal of Religious Ethics 37 (4):669-682.
    Christian realism has provided a theological understanding of politics that identifies the limits within which all political choices are made. Those limits are set by a theological understanding of judgment, which reserves the ultimate meaning of history to divine judgment, and by a theological understanding of responsibility, which gives proximate meaning to the choices between greater and lesser goods that are available to human politics. The assessments of global politics offered by Reinhold Niebuhr and other Christian realists during (...)
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  50.  40
    Marc De Kesel (2013). Misers or Lovers? How a Reflection on Christian Mysticism Caused a Shift in Jacques Lacan's Object Theory. Continental Philosophy Review 46 (2):189-208.
    In his sixth seminar, Desire and Its Interpretation (1956–1957), Lacan patiently elaborates his theory of the ‘phantasm’ ($◊a), in which the object of desire (object small a) is ascribed a constitutive role in the architecture of the libidinal subject. In that seminar, Lacan shows his fascination for an aphorism of the twentieth century Christian mystic Simone Weil in her assertion: “to ascertain exactly what the miser whose treasure was stolen lost: thus we would learn much.” This is why, in (...)
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